Числа 2:2

Moses continues to relate how they compassed Mount Seir, Deu 2:1. And the commands they received not to meddle with the descendants of Esau, Deu 2:2-8; nor to distress the Moabites, Deu 2:9. Of the Emims, Deu 2:10, Deu 2:11; the Horims, Deu 2:12. Their passage of the brook Zered, Deu 2:13. The time they spent between Kadesh-barnea and Zered, Deu 2:14; during which all the men of war that came out of Egypt were consumed, Deu 2:15, Deu 2:16. The command not to distress the Ammonites, Deu 2:17-19. Of the Zamzummims, Deu 2:20, the Anakims, Deu 2:21, the Horims, Deu 2:22, the Avims and Caphtorims, all destroyed by the Ammonites, Deu 2:23. They are commanded to cross the river Arnon, and are promised the land of Sihon, king of the Amorites, Deu 2:24, Deu 2:25. Of the message sent to Sihon, to request a passage through his territories, Deu 2:26-29. His refusal, Deu 2:30.The consequent war, Deu 2:31, Deu 2:32. His total overthrow, Deu 2:33; and extermination of his people, Deu 2:34. The spoils that were taken, Deu 2:35. And his land possessed from Aroer to Arnon by the Israelites, Deu 2:36; who took care, according to the command of God, not to invade any part of the territories of the Ammonites, Deu 2:37.

THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34) Every man . . . shall pitch by his own standard, with the ensign of their father's house--Standards were visible signs of a certain recognized form for directing the movements of large bodies of people. As the Israelites were commanded to encamp "each by his own standard, with the ensign of their father's house," the direction has been considered as implying that they possessed three varieties: (1) the great tribal standards, which served as rallying points for the twelve large clans of the people; (2) the standards of the subdivided portions; and, (3) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of so large a body. We possess no authentic information as to their forms, material, colors, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fanlike form, made of ostrich feathers, shawls, &c., lifted on the points of long poles, which were borne, either like the sacred central one, on a car, or on men's shoulders, while others might be like the beacon lights which are set on poles by Eastern pilgrims at night. Jewish writers say that the standards of the Hebrew tribes were symbols borrowed from the prophetic blessing of Jacob--Judah's being a lion, Benjamin's a wolf, &c. [Gen. 49:3-24]; and that the ensigns or banners were distinguished by their colors--the colors of each tribe being the same as that of the precious stone representing that tribe in the breastplate of the high priest [Exo 28:17-21]. far off about the tabernacle of the congregation shall they pitch--that is, "over against," at a reverential…

Every man of the children of Israel shall pitch by his own standard,.... Or banner, of which there were four, as appears from the following account, under each of which were placed three tribes; and so every man of each tribe was to pitch his tent in the tribe he belonged to, and by the standard under which his tribe was marshalled, and in the rank that he was placed: with the ensigns of their father's house; which were either lesser standards or banners, somewhat different from the great standard or banner, which belonged to the camp consisting of three tribes, and which were peculiar to their several families and houses, and distinguished one from another, like flags in different regiments; or these were signs (f), as the word may be rendered, or marks in the standards or banners, which, distinguished one from another; so the Targum of Jonathan, the signs which were marked in their standards: but what they were is not easy to say; Aben Ezra observes, and Abendana from him, that their ancients were used to say, that there was in the standard of Reuben the form of a man, on account of the mandrakes, Gen 30:14; and in the standard of Judah the form of a lion, because Jacob compared him to one, Gen 49:9; and in the standard of Ephraim the form of an ox, from the sense of those words, the firstling of his bullock, Deu 33:17; and in the standard of Dan the form of an eagle, so that they might be like the cherubim the prophet Ezekiel saw, Eze 1:10, which is not very likely, such images and representations not being very agreeable, yea, even detestable to the people of the Jews in later times, and can hardly be thought to be in use with their early ancestors: others, as Jarchi, fancy that those standards were distinguished by their colours, as our flags or ensigns are; which,…

The thousands of Israel, having been mustered in the former chapter, in this are marshalled, and a regular disposition is made of their camp, by a divine appointment. Here is, I. A general order concerning it (Num 2:1, Num 2:2). II. Particular directions for the posting of each of the tribes, in four distinct squadrons, three tribes in each squadron. 1. In the vanguard on the east were posted Judah, Issachar, and Zebulun (Num 2:3-9). 2. In the right wing, southward, Reuben, Simeon, and Gad (Num 2:10-16). 3. In the rear, westward, Ephraim, Manasseh, and Benjamin, (Num 2:18-24). 4. In the left wing, northward, Dan, Asher, and Naphtali (Num 2:25-31). 5. The tabernacle in the centre (Num 2:17). III. The conclusion of this appointment (Num 2:32, etc.).

2:2 Each area of the Hebrew camp was identified by family banners, which were probably flags or streamers (1:52). The use of such tribal symbols or battle flags finds an analogy in modern bedouin life, where the divisions of tribe, clan, and family have long held great importance. • The tribes camped around the sanctuary at a safe distance (cp. Josh 3:4) that respected the gap between God’s holiness and the non-Levitical tribes.